indignation against vice in general, interferes, and checks the otherwise natural course of our compassion, so as, in the unmerciful, entirely to put a stop to it. But, in the merciful, the sources of compassion prevail over those of resentment and indignation; whence it appears, that the compassion required in acts of mercy, is greater than that in common acts of mere compassion; agreeable to which, it is observable, that mercy is held in higher esteem than mere compassion.
We come now to the affections of the third class, viz. moroseness, anger, revenge, jealousy, cruelty, and malice. Now moroseness, peevishness, severity, &c. are most apt to arise in those persons who have some real or imaginary superiority over others, from their rank, years, office, accomplishments, &c. which either magnifies the failures of duty in inferiors with respect to them, or engages them to be very attentive to these.—Bodily infirmities, and frequent disappointments, by making the common intercourses of life insipid, and enhancing small injuries; delicacy and effeminacy, by increasing the sensibility both of body and mind, with respect to pain and uneasiness; luxury, by begetting unnatural cravings which clash not only with the like craving of others, but also with the common course and conveniences of human life; and, in short, all kinds of selfishness; have the same ill effect upon the temper.—The severe scrutiny which earnest penitents make into their own lives, during their novitiate, and the rigid censures which they pass upon their own actions, are often found, in proud and passionate tempers, to raise such indignation against vice, as breaks out into an undue severity of language and behaviour, in respect of others; and this, especially if they seem to themselves to have overcome all great vices, and are not yet arrived at a just sense of the many latent corruptions still remaining in them. And this is much increased by all opinions which represent the Deity as implacable towards a part of mankind, and this part as reprobate towards Him. By all which we may see, that every thing which makes disagreeable impressions upon our minds at the same time that our fellow-creatures, or their ideas, are present with us; and especially if these be linked together in the way of cause and effect, or by any such relation, will, in fact, beget in us moroseness and peevishness. This follows from the doctrine of association; and is also an evident fact. It is likewise a strong argument for cheerfulness, and the pleasures of innocent moderate mirth.
Anger and cruelty are the opposites to mercy and compassion; the first, as a sudden start of passion, by which men wish and endeavour harm to others, and rejoice in it when done; which is
